King James Version
2 Corinthians 6
18 verses with commentary
The Temple of the Living God
We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.
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<strong>We then, as workers together with him</strong> (συνεργοῦντες, <em>synergountes</em>, 'working together')—Paul identifies himself and his fellow apostles as <em>synergoi</em>, co-laborers with God in the gospel mission. This participial phrase emphasizes divine-human cooperation in ministry, where God's sovereign action does not eliminate human agency but enlists it.<br><br><strong>Receive ...
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VI.
(1) **We then, as workers together with him, beseech you . . .**—The thought of the marvel of the atoning love fills the heart of St. Paul with an almost passionate desire to see its purpose realised in those whom he has taught; and so, “as a fellow-worker with Him”—the pronoun may be referred grammatically either to God or Christ, but the general tone of the context, and St. Paul’s language e...
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**24. Then--**after that: next in the succession of "orders" or "ranks."
**the end--**the general resurrection, and final judgment and consummation (Mt 25:46).
**delivered up ... kingdom to ... Father--**(Compare Joh 13:3). Seeming at variance with Da 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when ...
Read full commentary →(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)
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<strong>I have heard thee in a time accepted</strong> (καιρῷ δεκτῷ, <em>kairo dekto</em>, 'acceptable time')—Paul quotes Isaiah 49:8 (LXX), applying the Servant's restoration promise to the present gospel age. The perfect tense <em>epēkousa</em> ('I have heard') indicates completed divine action with ongoing results. God's hearing implies answered prayer and covenant faithfulness.<br><br><strong>B...
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(2) **I have heard thee in a time accepted . . .**—Better, perhaps, *acceptable.* The meaning of the pronoun “He,” as referring to God, is determined by the preceding verse. The tense of the Greek is better expressed by, *I heard thee . . . I succoured thee.* As with other citations, it is a natural inference that St. Paul had the context, as well as the words actually cited, in his mind, and it i...
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**25. must--**because Scripture foretells it.
**till--**There will be no further need of His mediatorial kingdom, its object having been realized.
**enemies under his feet--**(Lu 19:27; Ep 1:22).
Giving no offence in any thing, that the ministry be not blamed:
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<strong>Giving no offence in any thing</strong> (μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, <em>mēdemian en mēdeni didontes proskopēn</em>, 'placing no stumbling block in anything')—The present participle <em>didontes</em> indicates Paul's habitual practice. <em>Proskopē</em> means an obstacle or occasion for stumbling, something that would cause another to trip or fall into sin. The doubled negative ...
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(3) **Giving no offence . . .**—The participial construction is resumed from 2Corinthians 6:1, 2Corinthians 6:2 being treated as parenthetical. A subtle distinction in the two forms of the Greek negative suggests the thought that he is here giving, as it were, his own estimate of his aim and endeavour in his work. He avoids all occasion of offence, not because he fears censure for himself, but tha...
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**26. shall be--**Greek, "is done away with" (Re 20:14; compare Re 1:18). It is to believers especially this applies (1Co 15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (1Co 15:56; He 2:14; Re 19:20; 20:10, 14).
But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, approving: Gr. commending
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<strong>But in all things approving ourselves as the ministers of God</strong> (ἀλλ' ἐν παντὶ συνιστάνοντες ἑαυτοὺς ὡς θεοῦ διάκονοι, <em>all' en panti synistanontes heautous hōs theou diakonoi</em>)—The verb <em>synistēmi</em> means to commend, demonstrate, or prove genuine. Paul uses this verb repeatedly in 2 Corinthians (3:1; 4:2; 5:12; 6:4; 7:11; 10:12, 18; 12:11) in his self-defense. Unlike f...
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(4) **But in all things approving ourselves as the** **ministers of God.**—Better, as keeping up the connection with 2Corinthians 3:1; 2Corinthians 5:12, *as ministers of God commending ourselves.* He harps, as it were, upon that phrase. Yes, he does commend himself; but how? He looks back on his life of labour and sufferings and challenges comparison. Can others, with their letters of commendatio...
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**27. all things--**including death (compare Ep 1:22; Php 3:21; He 2:8; 1Pe 3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes Psa 8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'"
**under his feet--**as His footstool (Psa 110:1). In perfect and lasting subjection.
...
Read full commentary →In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; in tumults: or, in tossings to and fro
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<strong>In stripes, in imprisonments, in tumults</strong> (ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, <em>en plēgais, en phylakais, en akatastasiais</em>)—This second triad specifies concrete forms of persecution Paul endured. <em>Plēgē</em> means a blow or wound, referring to literal beatings (see 2 Cor 11:23-25: five times 39 lashes from Jews, three times beaten with rods by Romans). <em>Phylakē...
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(5) **In stripes . . .**—The list becomes more specific. “Stripes” we have seen at Philippi (Acts 16:23), and 2Corinthians 11:23-24 show that there were other instances. Of “imprisonment?,” that at Philippi is, so far, the only recorded instance (Acts 16:24); but there may well have been others, as in 2Corinthians 11:23. “Tumults” (the same word as in Luke 21:9) at Antioch in Pisidia (Acts 13:50),...
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**28. Son ... himself ... subject--**not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom shall merge in the Father's, with whom He is one; not that there is thus any derogation from His honor; for the Father Himself wills "that all should honor the ...
Read full commentary →By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,
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<strong>By pureness, by knowledge, by longsuffering, by kindness</strong> (ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, <em>en hagnotēti, en gnōsei, en makrothymia, en chrēstotēti</em>)—Shifting from external hardships (vv.4-5) to internal virtues, Paul begins a new catalogue of nine positive qualities (vv.6-7) that characterize genuine apostolic ministry. <em>Hagnotēs</em> means moral pu...
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(6) **By pureness . . .**—The word may possibly mean “purity of motive” in its widest sense, but the use of the corresponding adjective in 2Corinthians 11:2; 1Timothy 5:22; Titus 2:3; 1Peter 3:2, and, indeed, its general sense elsewhere, is decisive in favour of “purity from sensual sin”—personal chastity. In the general state of morals throughout the empire, and especially in writing to such a ci...
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**29. Else--**if there be no resurrection.
**what shall they do?--**How wretched is their lot!
**they ... which are baptized for the dead--**third person; a class distinct from that in which the apostle places himself, "we" (1Co 15:30); first person. Alford thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, wi...
Read full commentary →By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left,
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<strong>By the word of truth, by the power of God</strong> (ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ, <em>en logō alētheias, en dynamei theou</em>)—<em>Logos alētheias</em> refers to the gospel message itself, the true word as opposed to false teaching (cf. Eph 1:13; Col 1:5; 2 Tim 2:15). Paul's ministry rests not on eloquent rhetoric or philosophical speculation but on faithful proclamation of revealed ...
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(7) **By the word of truth.**—Both words are, in the Greek, without the article, and this throws a slight shade of doubt upon their meaning. With the article, the same combination occurs in Ephesians 1:13; 2Timothy 2:15; and there can be no doubt that there the sense is objective—“the word which conveys the truth of God to men.” Here a subjective meaning, “a word of truthfulness,” or “truthful wor...
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**30. we--**apostles (1Co 15:9; 1Co 4:9). A gradation from those who could only for a little time enjoy this life (that is, those baptized at the point of death), to us, who could enjoy it longer, if we had not renounced the world for Christ [Bengel].
By honour and dishonour, by evil report and good report: as deceivers, and yet true;
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<strong>By honour and dishonour, by evil report and good report</strong> (διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας, <em>dia doxēs kai atimias, dia dysphēmias kai euphēmias</em>)—Paul shifts to a series of antithetical pairs (vv.8-10) that express the paradoxes of apostolic ministry. <em>Doxa</em> (honor/glory) and <em>atimia</em> (dishonor/disgrace) represent opposite social assessments. ...
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(8) **By honour and dishonour.**—The enumeration of the elements in and by which his ministry is carried on begins to take a more personal character. We trace once more in the words that follow the sensitiveness of a recent experience. He has to do his work, at one time, as through a *glory* which he has not sought; at another time under an ignominy which he has not deserved. Men at one time speak...
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**31. by your rejoicing--**by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. Bengel understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (1Co 4:8; 2Co 4:12, 15; Ep 3:13; Php 1:26). But th...
Read full commentary →As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed;
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<strong>As unknown, and yet well known</strong> (ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, <em>hōs agnooumenoi kai epiginoskomenoi</em>)—<em>Agnoeō</em> means to be ignored, unrecognized, or regarded as insignificant. <em>Epiginōskō</em> (well known, fully known) indicates thorough recognition. Paul lacked celebrity status in the world's eyes but was fully known by God and true believers. True signific...
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(9) **As unknown, and yet well known.**—In the absence of fuller information as to what disparaging language had been used in reference to St. Paul, it is not easy to appreciate the precise force of the words thus used. Possibly, he had been spoken of as a man of “unknown” or obscure antecedents, and his answer to that taunt is, as in 2Corinthians 1:13-14, that where he was known at all he was *re...
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32. Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [Bengel]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resem...
Read full commentary →As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
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<strong>As sorrowful, yet alway rejoicing</strong> (ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, <em>hōs lypoumenoi aei de chairontes</em>)—<em>Lypeō</em> (sorrow/grief) acknowledges real pain—Paul wasn't Stoically indifferent to suffering. Yet <em>chairō</em> (rejoice) modified by <em>aei</em> ('always,' 'continually') indicates simultaneous, constant joy. This isn't emotional denial but spiritual depth: joy ...
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(10) **As sorrowful, yet alway rejoicing.**—Are we still in the region of the taunts and sneers of which we have found such distinct traces in the previous verses? Did men say of him, as others had said of the saints of God before him, that he was “smitten of God, and afflicted”? Was it with him, as with David, that when he wept, that “was turned to his reproof”? that when he “made sackcloth his g...
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**33. evil communications corrupt good manners--**a current saying, forming a verse in Menander, the comic poet, who probably took it from Euripides [Socrates, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be...
Read full commentary →O ye Corinthians, our mouth is open unto you, our heart is enlarged.
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<strong>O ye Corinthians, our mouth is open unto you</strong> (Τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς, Κορίνθιοι, <em>To stoma hēmōn aneōgen pros hymas, Korinthioi</em>)—The perfect tense <em>aneōgen</em> ('has been opened, stands open') indicates an established state of frankness. Direct address by name ('O Corinthians') creates emotional intimacy and urgency. Paul's open mouth signifies transparent, un...
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(11) **O ye Corinthians.**—There was manifestly a pause here as the letter was dictated. The rush of thoughts had reached its highest point. He rests, and feels almost as if some apology were needed for so vehement an outpouring of emotion. And now he writes as if personally pleading with them. Nowhere else in the whole range of his Epistles do we find any parallel to this form of speech—this “O y...
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**34. Awake--**literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (1Co 15:32; Joe 1:5).
**to righteousness--**in contrast with "sin" in this verse, and corrupt manners (1Co 15:33).
**sin not--**Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they wh...
Read full commentary →Ye are not straitened in us, but ye are straitened in your own bowels.
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<strong>Ye are not straitened in us</strong> (οὐ στενοχωρεῖσθε ἐν ἡμῖν, <em>ou stenochōreisthe en hēmin</em>)—<em>Stenochōreō</em> means to be constricted, cramped, or restricted (from <em>stenos</em>, 'narrow,' and <em>chōra</em>, 'space'). Paul insists the problem isn't on his side—he hasn't withdrawn affection or narrowed his heart toward the Corinthians. His love provides ample space for them....
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(12) **Ye are not straitened in us.**—The word presents a natural contrast to the expansion, the dilatation, of heart of the previous verse. There was no narrowness in him. In that large heart of his there was room for them and for a thousand others. It had, as it were, an infinite elasticity in its sympathies. The narrowness was found in their own “bowels”—*i.e.,* in their own affections. They wo...
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**35. How--**It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Eze 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the W...
Read full commentary →Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged.
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<strong>Now for a recompence in the same</strong> (τὴν δὲ αὐτὴν ἀντιμισθίαν, <em>tēn de autēn antimisthian</em>)—<em>Antimisthia</em> means recompense, repayment, or exchange in kind. Paul uses commercial metaphor: as fair return for my enlarged heart toward you, I ask for reciprocal enlargement from you. <em>Autēn</em> ('same' or 'likewise') emphasizes the matching nature of what Paul requests—th...
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(13) **Now for a recompence in the same.**—Better, perhaps, as a *return,* as expressing the idea of reciprocity. Children should requite the care and love of parents. (Comp. 2Corinthians 12:14.) They, the Corinthians, are his spiritual children. (Comp. 1Corinthians 4:15.) What does he demand of them, but that they should love him in return for his love? What they needed in their spiritual life wa...
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**36. fool--**with all thy boasted philosophy (Psa 14:1).
**that which thou--**"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in 1Co 15:42, answers the question of 1Co 15:35, "How?" and in 1Co 15:37-41, 43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argu...
Read full commentary →Do Not Be Unequally Yoked
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
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<strong>Be ye not unequally yoked together with unbelievers</strong> (Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις, <em>Mē ginesthe heterozygountes apistois</em>)—<em>Heterozygountes</em> (present participle of <em>heterozygeō</em>) appears only here in the New Testament. It literally means 'being yoked with a different kind' or 'mismatched yoking,' alluding to Deuteronomy 22:10: 'Thou shalt not plow with a...
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(14) **Be ye not unequally yoked together with unbelievers.**—We seem at first to enter, by an abrupt transition, upon a new line of exhortation. The under-current of thought is, however, not difficult to trace. There was a false latitude as well as a true. The baser party at Corinth might think it a matter of indifference whether they married a heathen or a Christian, whether they chose their int...
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**37. not that body that shall be--**a body beautiful and no longer a "bare grain" [Bengel]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [Grotius]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitut...
Read full commentary →And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?
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<strong>And what concord hath Christ with Belial?</strong> (τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαρ; <em>tis de symphōnēsis Christō pros Beliar?</em>)—<em>Symphōnēsis</em> means harmony, agreement, or concord (root of 'symphony'). <em>Beliar</em> (Hebrew בְּלִיַּעַל, <em>beliya'al</em>, 'worthlessness' or 'wickedness') appears in the Old Testament for wicked or lawless people (Deut 13:13; Judg 19:22;...
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(15) **What concord hath Christ with Belial?**—The passage is remarkable as being the only occurrence of the name in the New Testament, all the more so because it does not appear in the Greek version of the Old. The Hebrew word signifies “vileness, worthlessness;” and the “sons of Belial” (as in Deuteronomy 13:13; 1Samuel 2:12; 1Samuel 25:17) were therefore the worthless and the vile. The English ...
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**38. as it hath pleased him--**at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (Ge 1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, subst...
Read full commentary →And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
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<strong>And what agreement hath the temple of God with idols?</strong> (τίς δὲ συγκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; <em>tis de synkatathesis naō theou meta eidōlōn?</em>)—<em>Synkatathesis</em> means agreement, union, or compact. <em>Naos</em> (temple) refers to the inner sanctuary, the holy of holies where God dwells. <em>Eidōlon</em> (idol) refers to false gods and their images. Paul's fifth rhet...
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(16) **And what agreement hath the temple of God with idols**?—Here we see clearly the drift of the Apostle’s thoughts. His mind travels back to the controversy about things sacrificed to idols. Was there not a risk that what he had said about “width” and “expansion” of feeling would be perverted by those who claimed the right to sit at an idol’s feast even in the precincts of the idol’s temple (1...
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39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.
**flesh--**animal organism [De Wette]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [Estius]. ...
Read full commentary →Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,
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<strong>Wherefore come out from among them, and be ye separate, saith the Lord</strong> (διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, <em>dio exelthate ek mesou autōn kai aphoristhēte, legei kyrios</em>)—<em>Dio</em> ('wherefore, therefore') grounds this command in the preceding identity: because you are God's temple. <em>Exelthate</em> (aorist imperative of <em>exerchomai</em>) comma...
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(17) **Wherefore come out from among them.**—Another composite quotation follows, beginning with Isaiah 52:11. In their primary historical sense, the words were addressed as to the priests and Levites who were to return from Babylon. They were not to bring back with them any symbol of that “unclean” ritual which they had witnessed there. The local and historical meaning has for the Apostle passed ...
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39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.
**flesh--**animal organism [De Wette]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [Estius]. ...
Read full commentary →And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
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<strong>And will be a Father unto you</strong> (καὶ ἔσομαι ὑμῖν εἰς πατέρα, <em>kai esomai hymin eis patera</em>)—<em>Patēr</em> (father) represents the most intimate covenant relationship. God promises not merely to be sovereign Lord or distant Creator but tender Father. This fulfills messianic promises (2 Sam 7:14; Isa 43:6) and anticipates Jesus's teaching on the fatherhood of God (Matt 6:9; Jo...
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(18) **And will be a Father unto you . . .**—Again we have, as it were, a mosaic of citations: “I will be a Father. . . .” from 2Samuel 7:14; “Sons and daughters” from Isaiah 43:6; “Saith the Lord Almighty” from the Greek of 2Samuel 7:8. It may be noted as not without interest that the Greek word rendered “Almighty” here, and “Omnipotent” in Revelation 19:6, is commonly used in the LXX. as an equi...
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39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.
**flesh--**animal organism [De Wette]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [Estius]. ...
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